Angels in Islam

In Islam, angels (Arabic: ملاك٬ ملك‎, romanized: malāk; plural: ملائِكة‎, malāʾik/malāʾikah or Persian: فرشته, romanized: ferešte) are believed to be heavenly beings, created from a luminous origin by God.^[1][2][3][4] The Quran is the principal source for the Islamic concept of angels,^[5] but more extensive features of angels appear in hadith literature, Mi'raj literature, Islamic exegesis, theology, philosophy, and mysticism.^[3][4][6]

Angel in a Persian miniature, in the style of Bukhara, 16th century.

Generally, belief in angels is one of the core tenets within Islam, as it is one of the six articles of faith.^[7][8] Angels are more prominent in Islam compared to Judeo-Christian tradition.^[9] The angels differ from other spiritual creatures in their attitude as creatures of virtue, in contrast to evil devils (Arabic: شَيَاطِين, romanized: šayāṭīn or Persian: دیو, romanized: dīv) and ambiguous jinn (Arabic: جِنّ or Persian: پَری, romanized: parī).^{[10][3][11][12]}

Angels are conceptualized as servants of God. As such, they are said to lack passion and bodily desires. If angels can nevertheless fail, is debated in Islam. Many Māturīdites say that the heavenly creatures are tested, and angels may fail such a test, whereupon they are dismissed from their duties. Some Ashʿarite likewise argue that angels can fail. In contrast, most Mu'tazilites, including some Asharis such as al-Razi, consider angels to be infallible. Though some Muslim scholars may accept a certain degree of angelic fallibility, these angels do not rebel on their own part against God but fail to complete their task properly.

In Sufism, angels are related to the nature of reason ('aql). According to Sufi cosmology, they connect the higher realms of the intellect with the lower world of matter. Thus, the human mind is conceptualized to form a connection with the heavenly spheres (malakūt) through such heavenly entities associated with (Nūr). In contrast, the devils attempt to disturb the connection by diverging the mind to the lower spheres, thus associated with fire (nār).

Etymology

 

Angel Blowing a Woodwind, ink and opaque watercolor painting from Safavid Iran, c. 1500, Honolulu Academy of Arts.

The Quranic word for angel (Arabic: ملك, romanized: malak) derives either from Malaka, meaning "he controlled", due to their power to govern different affairs assigned to them,^[13] or from the triliteral root '-l-k, l-'-k or m-l-k with the broad meaning of a "messenger", just as its counterpart in Hebrew (malʾákh). Unlike the Hebrew word, however, the term is used exclusively for heavenly spirits of the divine world, as opposed to human messengers. The Quran refers to both angelic and human messengers as rasul instead.^[14]

Characteristics

In Islam, angels are heavenly creatures created by God. They are considered older than humans and jinn.^[15] Although Muslim authors disagree on the exact nature of angels, they agree that they are autonomous entities with subtle bodies.^[16]: 508 Yet, both concepts of angels as anthropomorphic creatures with wings and as abstract forces are acknowledged.^[5] Angels play an important role in Muslim everyday life by protecting the believers from evil influences and recording the deeds of humans. They have different duties, including their praise of God, interacting with humans in ordinary life, defending against devils (shayāṭīn) and carrying on natural phenomena.^[4] Angelic qualities, just as devilish ones, are assumed to be part of human's nature, the angelic one related to the spirit (ruh) and reason (aql), while the devilish one to egoism.^[17] Angels might accompany aspiring saints or advise pious humans. Angels are believed to be attracted to clean and sacred places.

One of the Islamic major characteristic is their lack of bodily desires; they never get tired, do not eat or drink, and have no anger.^[18] According to a Hadith tradition recorded by Muslim ibn al-Hajjaj on the authority of Anas ibn Malik, angel is solid creatures which doesn't have any cavity or hollow space within their body.^[19] Various Islamic scholars such as Ibn Kathir, Ibn Taymiyya, Al-Tabari, Fakhr al-Din al-Razi, and Umar Sulaiman Al-Ashqar also quoted that angels does not need consuming food and drinks.^[20] They are also described as immortal, unlike jinn.^[21] In Islamic traditions, they are described as being created from incorporeal light (Nūr) or fire (Nar).^[22][23][a] Ahmad Sirhindi, a 17th-century Indian scholar, has added, that Angels can take various shapes.^[32] Some scholars assert that such circumstances might interfere with an angels' work and thus impede their duty. For example, dogs, unclean places, or something confusing them might prevent them from entering a home.^{[33][34][35][36]}

Nobility

As with other monotheistic religions, angels are characterized by their purity and obedience to God.^[37] Groups of modern scholars from Imam Mohammad Ibn Saud Islamic University in Yemen and Mauritania issued fatwa that the angels should be invoked with blessing Islamic honorifics (ʿalayhi as-salāmu), which is applied to human prophets and messengers.^[38] This fatwas were based on the ruling from Ibn Qayyim al-Jawziyya.^[38] Medieval Hanafite jurist Ibn Abi al-Izz further emphasising the importance of belief in angels existence in Islamic tenet in his commentary of al-Aqida al-Tahawiyya, whereas he condemn that any doubts of angel existence were regarded as sign of heathen.^[39]

Angels usually symbolize virtuous behavior, while humans have the ability to sin, but also to repent. Humans are considered to be able to reach a higher level than angels due to their ability to choose to avoid sin. Angels are free from such inferior urges and therefore superior, a position especially found among Mu'tazilites and some Asharites.^[40] A similar opinion was asserted by Hasan al-Basri, who argued that angels are superior to humans and prophets due to their infallibility, originally opposed by both Sunnis and Shias.^[41] This view is based on the assumption of superiority of pure spirit against body and flesh. Maturidism generally holds that angels' and prophets' superiority and obedience derive from their virtues and insights to God's action, but not as their original purity.^[42] The al-Sahifa al-Sajjadiyya, a book of prayers attributed to Ali ibn Husayn Zayn al-Abidin, contains a chapter praying for blessings for the angels.^[43]

Purity

Angels believed to be engaged in human affairs are closely related to Islamic purity and modesty rituals. Many hadiths, including Muwatta Imam Malik from one of the Kutub al-Sittah, talk about angels being repelled by humans' state of impurity.^[44]: 323 It is argued that if driven away by ritual impurity, the Kiraman Katibin, who record people's actions,^[44]: 325 and the guardian angel,^[44]: 327 will not perform their tasks assigned to the individual. Another hadith specifies, during the state of impurity, bad actions are still written down, but good actions are not. When a person tells a lie, angels nearby are separated from the person from the stench the lie emanates.^[44]: 328 Angels also depart from humans when they are naked or are having a bath out of decency, but also curse people who are nude in public.^[44]: 328 Ahmad Sirhindi has mentioned that the angels nobility are because their substances are created from luminous light.^[32]

The possibility and degree of angels errability is debated in Islam.^[45] Hasan of Basra (d. 728) is often considered one of the first who asserted the doctrine of angelic infallibility. Others accepted the possibility of fallible angels, with most debated topic in Islam were the story about competing angels and humans in the tale of Harut and Marut, who were tested to determine, whether or not, angels would do better than humans under the same circumstances,^[46] a tradition opposed by some scholars, such as Ahmad ibn Taimiyya, but still accepted by others, such as Ahmad ibn Hanbal.^[47] In a comment by Gibril Haddad on Qadi Baydawi's defense on angelic fallibility in his Tafsir al-Baydawi it is said that the angels' "obedience is their nature while their disobedience is a burden, while human beings' obedience is a burden and their hankering after lust is their nature."^[16]: 546 Since obedience of angels is rarely mentioned in early tafsir when discussing fallen angels, the idea that angels are unable to sin was probably not an universal one in early Islam.^[48]

Infallible

Islamic scholars which supported the notion that angels were infallible and rejected the entire concept of the fallen angel, as they based Quran describes angels in At-Tahrim 66:6 "not disobeying", Al-Anbiya 21:19 of "not acting arrogant",^[49] and in Al-Anbiya 21:27 of "not presumptuous",^[50] which served as a base for the doctrine of angelic impeccability. This notion of angel absolute obedience to fulfill their duties based on that verse were supported by Fethullah Gülen.^[51][52] Aside from the narration al Kahf, similar narration from Al-Hijr 15:30-31 also quoted by Muhammad Sulaiman Al-Asyqar, Quran exegesis expert from Islamic University of Madinah, and Salih bin Abdullah al Humaid, Imam of Masjid al-Haram, to interpret the similar case about the exclusion of Satan and the purity of angels.^[53][54]

One of the prominent scholar who reject the fallen angel concept is Hasan al-Basri, who brought out his argumentation based on Hadith from Sahih Muslim which authored from Aisha, wife of Muhammad, where Muhammad stated that the angels created from light while djinn were created from fire.^[55][56] Furthermore, Hasan al-Basri said that the doctrine of angelic impeccability, Hasan al-Basri interpreted verses implying fallen angels differently, and argued that Harut and Marut were human kings but not angels. Likewise, he was a strong advocate for rejecting Iblis' angelic origin.^[57]

However, the approach of Hasan al Basri interpretation were not universally accepted among Muslim scholars who defend the infallibility of angels, as this interpretation of Hasan al-Basri, which followed by Tabari, were rejected by Muhammad ibn Kathir who wrote his interpretation In Tafsir Ibn Kathir, that he argues, on the authority of Mujahid ibn Jabr and Qatada ibn Di'ama, that Harut and Marut were not humans, but they were indeed an angels which are sent by God with a mission to test the mankind.^[58][59] Thus by this interpretation, Ibn Kathir argued about this verse of Al-Baqara 2:102 that actually Harut and Marut were simply carrying noble task from God to test whether or not the mankind would fall into temptation of sins and black magic which brought by Harut and Marut, not the angels can be tempted to commit sin or error.^[58][59] This view were followed by most scholars of Salafism, that they rejecting account of fallen angels entirely,^[60] and choosing the interpretation of Ibn Kathir in defending Harut and Marut innocence in this case.^[58][61]

On the other hand, unlike philosophers, who accepted view to a certain degree that angels might commit error, most mutakallimūn such as Fakhr al-Din al-Razi is an exception and agrees with the Mu'tazilites that angels cannot commit sin. He goes further and includes to the six articles of faith not only belief in angels, but one must also believe in their infallibility.^[62]

Other scholars, such as Atharist Muhammad Al-Munajjid,^[63] Abdul-Rahman al-Sa'di, and Wahbah al-Zuhayli, also reviewing the Al-Kahf 18:59 as another proof about the creed of Angels infallibility according to Quran, while also asserted the notion that Iblis (Satan) was not an angel.^[64] Ibn Taymiyya also supported this opinion in his book, Majmu' al-fatawa, that he quoted the verse:

[50] And (remember) when We said unto the angels: Fall prostrate before Adam, and they fell prostrate, all save Iblis. He was of the jinn, so he rebelled against his Lord's command. Will ye choose him and his seed for your protecting friends instead of Me, when they are an enemy unto you? Calamitous is the exchange for evil-doers.

Ibn Taymiyya interpreting it lexically the letter "fa'" (so) in the verse above indicates causality, which according to Ibn Taymiyyah, if the devil were an angel like the other angels who bowed down to Adam, of course the devil would not disobey the order to bow.^[65][66] ibn Taymiyya also further considered the verse as Istithna Munqathi in Arabic linguistic form, or the form of exclusions of the subject from the main grouping, which indicating the verse meant the exclusion of Iblis from angel as species, as Iblis were considered from jinn species.^[66][65]

Fallible

 

The angels Harut and Marut punished by hanging over the well, condemned to teach sorcery. (c. 1703)

Those who support that angels could commit sins or are fallible argue that if angels couldn't sin, there was no reason to praise them for obedience.^[16]: 546 Al-Maturidi (853–944 CE) states that, like humans, the angels were tested^[42] and concludes angels have free-will:^[67]

"By calling the stars adornment of the heavens, we can deduce another meaning: that is, the inhabitants of the heavens themselves are put to the test to see which of them is the best in deeds, exactly as the inhabitants of the earth were put to test by these very adornments, for don't you see that God has said in Sūrat al-Kahf [Q. 18:7], We have made what is on earth an adornment for them, that they be tested which of them is best in deeds. Thus, God in this verse is stating that adornment is there for testing here for testing. (anna'l-zīna li'l-imtihãn).

Asharite scholar al-Baydawi also added that "certain angels are not infallible even if infallibility is prevalent among them — just as certain human beings are infallible but fallibility is prevalent among them."^[16]: 545 Similarly al-Anbiya (21:29) stresses out that if an angel were to claim divinity for himself, he would be sentenced to hell, implying that angels might commit such a sin.^[42][68] This verse is generally associated with Iblis (Satan), who is generally thought of as an angel in these reports. In response to the reference to Iblis as "one of the jinn" somewhere else in the Quran, an alternative translation reads "became one of the jinn", indicating that took away his angelic qualities.^[69] Yet others say that the term doesn't refer to the (genus of) jinn at all, but calls Iblis and his angels "al-jinn" due to their origin in jannah.^[70] The presence of two fallen angels referred to as Harut and Marut, further hindered their complete absolution from potentially sinning.^{[16]: 548 [71]}

İsmail Hakkı reports that only the "angels of the earth" (ملائكة الارض), who battled the jinn, were the ones disputing the creation of Adam. Among them were also Harut and Marut, as well as Iblis, known as ʿAzāzīl at that moment. Due to their abode on earth, their perception of heavenly wisdom is veiled, unlike that of the angels in the "higher realms". İsmail Hakkı concluded that the angels in the higher heavens are considered infallible, but the angels of the earth are subject to misguidance, along with the jinn and devils.^[72]

Abu Hanifa (d. 767) also supported the fallibility of angels as he ranked angels based on their examples in the Quran and distinguishes them from the devils and jinn.^[73]

Al-Taftazani (1322 AD –1390 AD) accepted that angels might slip into error and become disobedient, like Harut and Marut, but agrees with al-Basri that angels wouldn't become unbelievers, like as Iblis did.^[74]

In philosophy

Inspired by Neoplatonism, the medieval Muslim philosopher Al-Farabi developed a cosmological hierarchy, governed by several Intellects. For al-Farabi, human nature is composed of both material and spiritual qualities. The spiritual part of a human exchanges information with the angelic entities, who are defined by their nature as knowledge absorbed by the Godhead.^[75] A similar function is attested in the cosmology of the Muslim philosopher Ibn Sina, who, however, never uses the term angels throughout his works. For Ibn Sina, the Intellects have probably been a necessity without any religious connotation.^[76] Islamic Modernist scholars such as Muhammad Asad and Ghulam Ahmed Parwez have suggested a metaphorical reinterpretation of the concept of angels.^[77] According to Seyyed Hossein Nasr, human and angels. Muslim philosophers usually define angels as substances endowed with reason and immortality. Humans and animals are mortal, but only men have reason. Devils are unreasonable like animals, but immortal like angels.^[78][79]

However, Muslim theologians, such as al-Suyuti, rejected the philosophical depiction on angels, based on hadiths stating that the angels have been created through the light of God (nūr). Thus, angels would have substance and could not merely be an intellectual entity as claimed by some philosophers.^[80] This view is similar to the Salafi methodology of Muhammad ibn al-Uthaymin. He puts emphasis on that the belief in angels as literal, physical, and sentient creatures, is one of the pillars of faith.^[7]

Sufism

 

1543 illustration of the Mi'raj from an edition of the Khamsa of Nizami Ganjavi created for Shah Tahmasp I^[81]

Just as in non-Sufi-related traditions, angels are thought of as created of light. Al-Jili specifies that the angels are created from the Light of Muhammad and in his attribute of guidance, light and beauty.^[82] Influenced by Ibn Arabi's Sufi metaphysics, Haydar Amuli identifies angels as created to represent different names/attributes of God's beauty, while the devils are created in accordance with God's attributes of Majesty, such as "The Haugthy" or "The Domineering".^[83]

Andalusian scholar ibn Arabi argues that a human generally ranks below angels, but developed to Al-Insān al-Kāmil, ranks above them. While most earlier Sufis (like Hasan al-Basri) advised their disciples to imitate the angels, Ibn-Arabi advised them to surpass the angels. The angels being merely a reflection of the Divine Names in accordance within the spiritual realm, humans experience the Names of God manifested both in the spiritual and in the material world.^[84][85] This reflects the major opinion that prophets and messengers among humans rank above angels, but the ordinary human below an angel, while the messengers among angels rank higher than prophets and messengers among humans.^[40] Ibn Arabi elaborates his ranking in al-Futuhat based on a report by Tirmidhi. Accordingly, Muhammad intercedes for the angels first, then for (other) prophets, saints, believers, animals, plants and inanimate objects last, this explaining the hierarchy of beings in general Muslim thought.^[86]

In later Sufism, angels do not appear as merely models for the mystic but also their companions. Humans, in a state between earth and heaven, seek angels as guidance to reach the upper realms.^[84] Some authors have suggested that some individual angels in the microcosmos represent specific human faculties on a macrocosmic level.^[87] According to a common belief, if a Sufi can not find a sheikh to teach him, he will be taught by the angel Khidr.^[88][89] The presence of an angel depends on human's obedience to divine law. Dirt, depraved morality and desecration may ward off an angel.^[84] A saint might be given the ability to see angels as gift (karāmāt) from God.^[90]

Ahmad al-Tijani, founder of the Tijaniyyah order, narrates that angels are created through the words of humans. Through good words an angel of mercy is created, but through evil words an angel of punishment is created. By God's degree, if someone repents from evil words, the angel of punishment may turn into an angel of mercy.^[91]

The Sufi Muslim and philosopher Al Ghazali (c. 1058–19 December 1111) divides human nature into four domains, each representing another type of creature: animals, beasts, devils and angels.^[92] According to al-Ghazali, humans consist of animalistic and spiritual traits. From the spiritual realm (malakut), the plane in which symbols take on form, angels and devils advise the human hearth (qalb).^[21] However, the angels also inhabit the realm beyond considered the realm from which reason ('aql) derives from and devils have no place.

While the angels endow the human mind with reason, advices virtues and leads to worshipping God, the devil perverts the mind and tempts to abusing the spiritual nature by committing sins, such as lying, betrayal, and deceit. The angelic natures advices how to use the animalistic body properly, while the devil perverts it.^[93] In this regard, the plane of a human is, unlike whose of the jinn (here: angels and devils) ^[94] and animals, not pre-determined. Humans are potentially both angels and devils, depending on whether the sensual soul or the rational soul develop.^[95][96]

In Salafism

Contemporary Salafism continues to regard the belief in angels as a pillar of Islam and regards the rejection of the literal belief in angels as unbelief and an innovation brought by secularism and Positivism. Modern reinterpretations, as for example suggested by Nasr Abu Zayd, are strongly disregarded. Simultaneously, many traditional materials regarding angels are rejected on the ground, they would not be authentic. The Muslim Brotherhood scholars Sayyid Qutb and Umar Sulaiman Al-Ashqar reject much established material concerning angels, such as the story of Harut and Marut or naming the Angel of Death Azrail. Sulayman Ashqar not only rejects the traditional material itself, he furthermore disapproves of scholars who use them.^[97]

Classification of angels

Islam has no standard hierarchical organization that parallels the division into different "choirs" or spheres hypothesized and drafted by early medieval Christian theologians, but generally distinguishes between the angels in heaven (karubiyin) fully absorbed in the ma'rifa (knowledge) of God and the messengers (rasūl) who carry out divine decrees between heaven and earth.^[98][99] Others add a third group of angels, and categorize angels into İlliyyûn Mukarrebûn (those around God's throne), Mudabbirât (carrying the laws of nature), and Rasūl (messengers).^[100] Since angels are not equal in status and are consequently delegated to different tasks to perform, some authors of tafsir (mufassirūn) divided angels into different categories.

Al-Baydawi records that Muslim scholars divide angels in at least two groups: those who are self-immersed in knowledge of "the Truth" (al-Haqq), based on "they laud night and day, they never wane" (21:29), they are the "highmost" and "angels brought near" and those who are the executors of commands, based on "they do not disobey Allah in what He commanded them but they do what they are commanded" (66:6), who are the administers of the command of heaven to earth.^[16]: 509

Fakhr al-Din al-Razi (d. 1209) divided the angels into eight groups, which shows some resemblance to Christian angelology:^[101]

• Hamalat al-'Arsh, those who carry the 'Arsh (Throne of God),^[102] comparable to the Christian Seraphim.
• Muqarrabun (Cherubim), who surround the throne of God, constantly praising God (tasbīḥ)
• Archangels, such as Jibrāʾīl, Mīkhāʾīl, Isrāfīl, and ʿAzrāʾīl
• Angels of Paradise, such as Riḍwān.
• Angels of Hell, Mālik and Zabānīya
• Guardian angels, who are assigned to individuals to protect them
• The angels who record the actions of people
• Angels entrusted with the affairs of the world, like the angel of thunder.

Angels in Islamic art

 

Muhammad advancing on Mecca, with the angels Gabriel, Michael, Israfil and Azrail. (Siyer-i Nebi, 16th century)

Angels in Islamic art often appear in illustrated manuscripts of Muhammad's life. Other common depictions of angels in Islamic art include angels with Adam and Eve in the garden of Eden, angels discerning the saved from the damned on the Day of Judgement, and angels as a repeating motif in borders or textiles.^[103] Islamic depictions of angels resemble winged Christian angels, although Islamic angels are typically shown with multicolored wings.^[103] Angels, such as the archangel Gabriel, are typically depicted as masculine, which is consistent with God's rejection of feminine depictions of angels in several verses of Quran.^[104] Nevertheless, later depictions of angels in Islamic art are more feminine and androgynous.^[103]

The 13th century book Ajā'ib al-makhlūqāt wa gharā'ib al-mawjūdāt (The Wonders of Creation) by Zakariya al-Qazwini describes Islamic angelology, and is often illustrated with many images of angels. The angels are typically depicted with bright, vivid colors, giving them unusual liveliness and other-worldly translucence.^[105] While some angels are referred to as "Guardians of the Kingdom of God," others are associated with hell. An undated manuscript of The Wonders of Creation from the Bavarian State Library in Munich includes depictions of angels both alone and alongside humans and animals.^[105] Angels are also illustrated in Timurid and Ottoman manuscripts, such as The Timurid Book of the Prophet Muhammad's Ascension (Mir'ajnama) and the Siyer-i Nebi.^[106]

List of angels

A narrative transmitted from Abu Dharr al-Ghifari, audited and commented by two hadith commentary experts in the modern era, Shuaib Al Arna'ut.^[107] and Muḥammad 'Abd ar-Raḥmān al-Mubarakpuri,^[108] has spoken a hadith that Muhammad said the number of angels were countless, to the point that there is no space in the sky as wide as four fingers, unless there is an angel resting his forehead, prostrating to God.^[108][107]

The 13th century book Ajā'ib al-makhlūqāt wa gharā'ib al-mawjūdāt (The Wonders of Creation) by Zakariya al-Qazwini describes Islamic angelology, and is often illustrated with many images of angels. The angels are typically depicted with bright, vivid colors, giving them unusual liveliness and other-worldly translucence.^[105] While some angels are referred to as "Guardians of the Kingdom of God," others are associated with hell. An undated manuscript of The Wonders of Creation from the Bavarian State Library in Munich includes depictions of angels both alone and alongside humans and animals.^[105] Angels are also illustrated in Timurid and Ottoman manuscripts, such as The Timurid Book of the Prophet Muhammad's Ascension (Mir'ajnama) and the Siyer-i Nebi.^[106]

Archangels (karubiyin)

According to one source, there are four special angels (karubiyin)^[109] considered to rank above the other angels in Islam. They have proper names, and central tasks are associated with them:

• Jibrīl/Jibrāʾīl/Jabrāʾīl (Arabic: جِبْرِيل, romanized: Jibrīl; also Arabic: جبرائيل, romanized: Jibrāʾīl or Jabrāʾīl; derived from the Hebrew גַּבְרִיאֵל, Gaḇrīʾēl)^{[110][111][112][113]} (English: Gabriel),^[114] is venerated as one of the primary archangels and as the Angel of Revelation in Islam.^{[110][111][112]} Jibrīl is regarded as the archangel responsible for revealing the Quran to Muhammad, verse by verse;^{[110][111][112]} he is primarily mentioned in the verses 2:97, 2:98, and 66:4 of the Quran, although the Quranic text does not explicitly refer to him as an angel.^[111] Jibrīl is the angel who communicated with all of the prophets and also descended with the blessings of God during the night of Laylat al-Qadr ("The Night of Divine Destiny (Fate)"). Jibrīl is further acknowledged as a magnificent warrior in Islamic tradition, who led an army of angels into the Battle of Badr and fought against Iblis, when he tempted ʿĪsā (Jesus).^[115]
• Mīkāl/Mīkāʾīl/Mīkhāʾīl (Arabic: ميكائيل)(English: Michael),^[116] the archangel of mercy, is often depicted as providing nourishment for bodies and souls while also being responsible for bringing rain and thunder to Earth.^[117] Some scholars have pointed out that Mikail is in charge of angels who carry the laws of nature.^[118]
• Isrāfīl (Arabic: إسرافيل) (frequently associated with the Jewish and Christian angel Raphael), is the archangel who blows into the trumpet in the end time, therefore also associated with music in some traditions.^[119] Israfil is responsible for signaling the coming of Qiyamah (Judgment Day) by blowing a horn.^{[citation needed]} However, Ali Hasan al-Halabi [ar] (a student of Muhammad Nasiruddin al-Albani),^[120] Muhammad ibn al-Uthaymeen,^[121] and Al-Suyuti,^[122] have given commentary that all the hadiths that describe Israfil as the horn-blower are classified as Da'if, although given the multitude of narrative chains that support this concept, they state that it is still possible.^{[120][122][121]}
• ʿAzrāʾīl/ʿIzrāʾīl (Arabic: عزرائيل)(English: Azrael), is the archangel of death. He and his subordinative angels are responsible for parting the soul from the body of the dead and will carry the believers to heaven (Illiyin) and the unbelievers to hell (Sijjin).^[123][124]

These four angels were specifically regarded by Abd ar-Rahman ibn Sabith, a Tabi'un as regulator of natural orders such as windblow, rain, plants growth, death, and tasks from God about aforementioned.^[125][126]

However, modern Saudi scholar. Muhammad ibn al-Uthaymin, and Ibn Abi al-Izz has written their respective commentaries of Al-Aqidah Al-Waasitiyyah, that the archangels who led the angels were only consisted of three angels, which is Gabriel, Michael, and Israfil.^[127][128]

Mentioned in the Quran

 

A 16th-century Siyer-i Nebi image of angel Gabriel visiting Muhammad

• Nāziʿāt and Nāshiṭāt, helpers of Azrail who take the souls of the deceased.^[129]
  • Nāziʿāt: they are responsible for taking out the souls of disbelievers painfully.
  • Nāshiṭāt: they are responsible for taking out the souls of believers peacefully.
• Hafaza, (the Guardian angel):
  • Kiraman Katibin (Honourable Recorders),^[130] two of whom are charged to every human being; one writes down good deeds and another one writes down evil deeds. They are both described as 'Raqeebun 'Ateed' in the Qur'an.
  • Mu'aqqibat (the Protectors)^[131] who keep people from death until its decreed time and who bring down blessings.

 

Muhammad requests Maalik to show him Hell during his heavenly journey. Miniature from The David Collection.

• Angels of Hell:
  • Mālik, chief of the angels who govern Jahannam (Hell).
  • Nineteen angels of hell, commanding the Zabaniyah, to torment sinful people in hell. The nineteen angel chiefs of hell were depicted in Quran chapter Al-Muddaththir verse Quran 74:10–11.^[132] The Saudi Arabia religious ministry released their official interpretation that Zabaniyah were collective names of angels group which included those nineteen chief angels.^[132] Those nineteen angels of hell were standing tall above Saqar, one of levels in hell.^[133] Muhammad Sulaiman al-Asqar, professor from Islamic University of Madinah argued the nineteen instead were nineteen type of hell angels which each type has different kind of form.^[132]
• Angels who distribute provisions, rain, and other blessings by God's command.^[134]
• Ra'd or angels of thunders, a name of angels group who drive the clouds.^[135][136] The angels who regulating the clouds and rains in their task given by God were mentioned in Quran 13:13 Ibn Taymiyyah in his work, Majmu al-Fatwa al-Kubra, has quoted the Marfu hadith transmitted by Ali ibn abi Thalib, that Ra'd were the name of group of angels who herded the dark clouds like a shepherd.^[136][137] Ali further narrated that thunder (Ra'dan Arabic: رعدان) was the growling voices of those angels while herding the clouds, while lightning strikes (Sawa'iq Arabic: صوائق) were a flaming device used by the said angel in gathering and herding the raining clouds.^[136] Al-Suyuti narrated from the hadith transmitted from Ibn Abbas about the lightning angels, while giving further commentary that hot light produced by lightning (Barq Arabic: برق) were the emitted light produced from a whip device used by those angels.^[136][137] Saudi Grand Mufti Abd al-Aziz Bin Baz also ruled on the sunnah practice of reciting Sura Ar-Ra'd, Ayah 13 Quran 13:13 ^{(Translated by Shakir)} whenever a Muslim hears the sound of thunder, as this was practiced according to the hadith tradition narrated by Zubayr ibn al-Awwam.^[138] The non-canonical interpretation from Salaf generation scholars regarding the tradition from Ali has described that "It is a movement of celestial clouds due to air compression in the cloud. However, this does not contradict that (the metaphysical explanation), [...] the angels move the clouds from one place to another. Indeed, every movement in the upper and lower World results from the action of the angels. The voice of a person results from the movement of his body parts, which are his lips, his tongue, his teeth, his epiglottis, and his throat; he, however, along with that, is said to be praising his Lord, enjoining good, and forbidding evil."^[139]
• Hamalat al-'Arsh, those who carry the 'Arsh (Throne of God),^[102] comparable to the Christian Seraphim.
• Harut and Marut, a pair of fallen angels who taught humans in Babylon magic; mentioned in Quran (2:102).^[140] Some scholars, such as Hasan al-Basri, don't consider Harut and Marut to be angels.^[141][142]

Mentioned in canonical hadith tradition

• The angels of the Seven Heavens.
• Jundullah, those who helped Muhammad in the battlefield.^[143]
• Those that give the spirit to the fetus in the womb and are charged with four commands: to write down his provision, his life-span, his actions, and whether he will be wretched or happy.^[144]
• Malakul Jibaal (The Angel of the Mountains), met by the Prophet after his ordeal at Taif.^[145]
• Munkar and Nakir, who question the dead in their graves.^[146]
• Angel of ice and fire, an angel Muhammad met during his night journey composed of ice and fire.
• Angel who bestowed with strength equal of 70,000 angels and has 70,000 wings.^[147] This angel were narrated in Al-Dur al-Manthur were able to see Al-ʽArsh, which were made of red ruby.^[147]
• Sakina, According to Abd al-Aziz Ibn Baz, in his commentary of Sahih al-Bukhari Usayd ibn Hudayr Sakina is an angel who brought tranquility to the reciters of Quran.^[148]

 

Muhammad encounters the angel composed of fire and ice during his Night journey. Miniature from a copy of al-Sarai's Nahj al-Faradis from The David Collection

According to hadith transmitted by Ibn Abbas, Muhammad encountered several significant angels on his journey through the celestial spheres.^[149][150] Many scholars such as Al-Tha'labi drew their exegesis upon this narrative, but it never led to an established angelology as known in Christianity. The principal angels of the heavens are called Malkuk, instead of Malak.^[151]

The rooster angel, in Miraj Literature, was held to be "enormous" and "white", and the comb on the top of his head "graze[d] the foot of Allah's celestial throne, its feet reach[ed] the earth", and its wings were thought to be large enough to "envelop both heaven and earth" and were covered with emeralds and pearls.^[152] It is also thought to wake up mankind every morning through means like making "cocks below on Earth...crow" when it opens its mouth.^[153]

First heaven	Second heaven	Third heaven	Fourth heaven	Fifth heaven	Sixth heaven	Seventh heaven
Habib	Angel of Death	Maalik	Salsa'il	Kalqa'il	Mikha'il (Archangel)	Israfil
Rooster angel	Angels of death	Angel with seventy heads	Angels of the sun	-	Cherubim	Bearers of the Throne
Ismail (or Riḍwan)	Mika'il	Arina'il	-	-	Shamka'il	Afra'il

Mentioned in non canonical tradition

Further information: Israʼiliyyat

• Ridwan, the keeper of Paradise.
• Artiya'il, the angel who removes grief and depression from the children of Adam.^[5]
• The angels charged with each existent thing, maintaining order and warding off corruption. Their exact number is known only to God.^[b][155]
• Darda'il (The Journeyers), who travel the earth searching out assemblies where people remember God's name.^[156]

Disputed

• Dhul-Qarnayn, believed by some to be an angel or "part-angel" based on the statement of Umar bin Khattab.^[157]
• Khidr, sometimes regarded as an angel which took human form and thus able to reveal hidden knowledge exceeding those of the prophets to guide and help people or prophets.^[158]
• Azazil, considered the name of Satan before his fall by those who agree that he was an angel once.

See also

 

Wikimedia Commons has media related to Angels in Islam.

• Angels in art
• Angels in Judaism
• List of theological angels
• List of theological demons
• Peri

Notes

1. "Differences between nūr and nar have been debated in Islam. In Arabic, both terms are closely related morphologically and phonetically.^[24] Baydawi explains that the term light serves only as a proverb, but fire and light refers actually to the same substance.^[25] Apart from light, other traditions also mention exceptions about angels created from fire, ice or water.^[26] Tabari argued that both can be seen as the same substance, since both pass into each other but refer to the same thing on different degrees.^[27] Asserting that both fire and light are actually the same but on different degrees can also be found by Qazwini and Ibishi.^[28][29] In his work Al-Hay'a as-samya fi l-hay'a as-sunmya, Suyuti asserts that the angels are created from "fire that eats, but does not drink".^[30] Abd al-Ghani al-Maqdisi argued that only the angels of mercy are created from light, but angels of punishment have been created from fire.^[31]
2. According to Muhammad al-Bukhari, when Muhammad journeyed through the celestial spheres and met Ibrahim in Bait al-Makmur, there are 70,000 angels in that place.^{[7] [154]} (not a total number of angels)

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63. Muhammad Al-Munajjid (4 October 2009). "Apakah Iblis dari jenis Jin atau Malaikat ??". IslamQA.info (in Indonesian). Retrieved 28 November 2023.
64. Abdul-Rahman al-Sa'di; professor Shalih bin Abdullah bin Humaid from Riyadh Tafsir center; Imad Zuhair Hafidz from Markaz Ta'dhim Qur'an Medina (2016). "Surat al Kahf 50". Tafsirweb (in Indonesian and Arabic). Islamic University of Madinah; Ministry of Religious Affairs (Indonesia); Ministry of Islamic Affairs, Dawah and Guidance. Retrieved 30 January 2022. Allah memerintahkan para malaikat untuk bersujud kepada Adam, sebagai bentuk pemuliaan dan pengagungan serta menaati perintah Allah. Lalu mereka menaatinya "kecuali iblis. Dia adalah dari golongan jin, maka Dia mendurhakai perintah Rabbnya,"; para malaikat untuk bersujud kepada Adam sebagai penghormatan baginya; maka mereka bersujud semuanya kecuali Iblis yang ketika itu bersama para malaikat -dia berasal dari golongan jin-, dan dia menyelisihi perintah Allah dengan enggan bersujud karena kesombongan dan kedengkiannya; Sujudlah kamu kepada Adam, maka sujudlah mereka kecuali Iblis. Dia adalah golongan jin, maka ia mendurhakai perintah Tuhannya
65. M. Saifudin Hakim (10 November 2021). "Apakah Iblis termasuk Golongan Malaikat ataukah Jin?". muslim.or.id (in Indonesian). Al-Atsari Islamic Education Foundation (YPIA) Secretariat Office. Retrieved 28 November 2023. Pendapat ini juga dipilih dan dikuatkan oleh Syaikhul Islam Ibnu Taimiyah rahimahullah (Majmu' Fataawa, 4: 346). Mereka berdalil dengan firman Allah Ta'ala, كَانَ مِنَ الْجِنِّ فَفَسَقَ عَنْ أَمْرِ رَبِّهِ "Dia (iblis) adalah dari golongan jin, maka ia mendurhakai perintah Tuhannya." (QS. Al-Kahfi: 50) Huruf fa' dalam ayat di atas menunjukkan sebab-akibat. Maksudnya, Allah Ta'ala menjadikan iblis dari jenis jin disebabkan karena kedurhakaannya. Dengan kata lain, iblis adalah jin yang durhaka terhadap perintah Allah Ta'ala. Seandainya iblis adalah malaikat sebagaimana malaikat-malaikat lain yang bersujud kepada Adam, tentu iblis tidak akan melawan atau mendurhakai perintah Allah Ta'ala. Hal ini karena malaikat itu terjaga (ma'shum) dari perbuatan dosa, tidak sebagaimana golongan manusia dan jin.
66. Ahmad ibnMuhammad ibn ash-Shadiq an-Najar. Haqiqat al-Malaikah (in Arabic). pp. 60–65. Retrieved 28 November 2023.
67. Saleh, Walid A. "Rereading al-Ṭabarī through al-Māturīdī: New light on the third century hijrī." Journal of Qur'anic Studies 18.2 (2016): 180-209.
68. Yüksek Lisans Tezi Imam Maturidi'nin Te'vilatu'l-kur'an'da gaybi konulara İstanbul-2020 2501171277
69. Soğukoğlu, Fehmi. "Mâtürîdî'nin Te'vîlât'ı Çerçevesinde Kur'ân'da Varlık Türleri Arasındaki Üstünlük Meselesi." Kilitbahir 20 (2022): 53-69.
70. <http://dx.doi.org/10.1163/1573-3912_ei3_COM_23204> First published online: 2009 First print edition: 9789004181304, 2009, 2009-3
71. MacDonald, D.B. and Madelung, W., "Malāʾika", in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. Consulted online on 12 October 2021 doi:10.1163/1573-3912_islam_COM_0642 First published online: 2012 First print edition: ISBN 978-90-04-16121-4, 1960-2007
72. İsmail Hakkı Bursevî Rūḥ al-bayān Tafsīr on Surah 2:30 (Arabic)
73. Masood Ali Khan, Shaikh Azhar Iqbal Encyclopaedia of Islam: Religious doctrine of Islam Commonwealth, 2005 ISBN 978-81-311-0052-3 p. 153
74. Austin P. Evans A commentary on the Creed of Islam Translated by Earl Edgar Elder Columbia University Press, New York 1980 ISBN 0-8369-9259-8 p. 135
75. Zohreh Abdei "Alle Wesen bestehen aus Licht" Engel in der persischen Philosophie und bei Suhrawardi Tectum Band 23 ISBN 978-3-8288-4104-8 p. 48
76. Zohreh Abdei "Alle Wesen bestehen aus Licht" Engel in der persischen Philosophie und bei Suhrawardi Tectum Band 23 ISBN 978-3-8288-4104-8 p. 50
77. Guessoum (2010-10-30). Islam's Quantum Question: Reconciling Muslim Tradition and Modern Science. I.B.Tauris. ISBN 978-0-85773-075-6.
78. Seyyed Hossein Nasr An Introduction to Islamic Cosmological Doctrines SUNY Press, 1 January 1993 ISBN 978-0-7914-1515-3 p. 236
79. Syrinx von Hees Enzyklopädie als Spiegel des Weltbildes: Qazwīnīs Wunder der Schöpfung: eine Naturkunde des 13. Jahrhunderts Otto Harrassowitz Verlag 2002 ISBN 978-3-447-04511-7 page 268 (in German)
80. Stephen Burge Angels in Islam: Jalal al-Din al-Suyuti's al-Haba'ik fi akhbar al-mala'ik Routledge 2015 ISBN 978-1-136-50473-0
81. Bowker. World Religions. p. 165.
82. Awn, Peter J. (1983). Satan's Tragedy and Redemption: Iblīs in Sufi Psychology. Leiden, Germany: Brill Publishers. p. 182 ISBN 978-90-04-06906-0
83. Ayman Shihadeh Sufism and Theology Edinburgh University Press, 21 November 2007 ISBN 978-0-7486-3134-6 pp. 54-56
84. Reynolds, Gabriel Said, "Angels", in: Encyclopaedia of Islam, THREE, Edited by: Kate Fleet, Gudrun Krämer, Denis Matringe, John Nawas, Everett Rowson. Consulted online on 17 August 2021 <http://dx.doi.org/10.1163/1573-3912_ei3_COM_23204> First published online: 2009 First print edition: 9789004181304, 2009, 2009-3
85. Mohamed Haj Yousef The Single Monad Model of the Cosmos: Ibn Arabi's Concept of Time and Creation ibnalarabi 2014 ISBN 978-1-499-77984-4 page 292
86. Gallorini, Louise. The Symbolic Functions of Angels in the Qur'ān and Sufi Literature. Diss. 2021. p. 304
87. John Renard Historical Dictionary of Sufism Rowman & Littlefield, 19 November 2015 ISBN 978-0-8108-7974-4 p. 38
88. Michael Anthony Sells Early Islamic Mysticism (CWS) Paulist Press 1996 ISBN 978-0-809-13619-3 page 39
89. Noel Cobb Archetypal Imagination: Glimpses of the Gods in Life and Art SteinerBooks ISBN 978-0-940-26247-8 page 194
90. Maddenin bu bölümü TDV İslâm Ansiklopedisi'nin 2022 yılında Ankara'da basılan 25. cildinde, 265-268 numaralı sayfalarda "KERÂMET" başlığıyla yer almıştır. Matbu nüshayı pdf dosyası olarak indirmek için tıklayınız. Bu bölüm en son 13.02.2019 tarihinde güncellenmiştir
91. Wright, Zachary Valentine. "Realizing Islam, Sustainable History Monograph Pilot OA."
92. Zh. D. Dadebayev, M.T. Kozhakanova, I.K.Azimbayeva Human's Anthropological Appearance in Abai Kunanbayev's Works World Academy of Science, Engineering and Technology Vol:6 2012-06-23 p. 1065
93. Truglia, Craig. "AL-GHAZALI AND GIOVANNI PICO DELLA MIRANDOLA ON THE QUESTION OF HUMAN FREEDOM AND THE CHAIN OF BEING." Philosophy East and West, vol. 60, no. 2, 2010, pp. 143–166. JSTOR, www.jstor.org/stable/40666556. Accessed 17 Aug. 2021.
94. Teuma, E. (1984). More on Qur'anic jinn. Melita Theologica, 35(1-2), 37-45.
95. Amira El-Zein Islam, Arabs, and Intelligent World of the Jinn Syracuse University Press 2009 ISBN 978-0-815-65070-6 page 43
96. Khaled El-Rouayheb, Sabine Schmidtke The Oxford Handbook of Islamic Philosophy Oxford University Press 2016 ISBN 978-0-199-91739-6 page 186
97. Stephen Burge Angels in Islam: Jalal al-Din al-Suyuti's al-Haba'ik fi Akhbar al-malik Routledge 2015 ISBN 978-1-136-50473-0 p. 13-14
98. Wensinck, A. J. (2013). The Muslim Creed: Its Genesis and Historical Development. Vereinigtes Königreich: Taylor & Francis. p. 200
99. Imam Abu Hanifa's Al Fiqh Al Akbar Explained By أبو حنيفة النعمان بن ثابت Abu 'l Muntaha Ahmad Al Maghnisawi Abdur Rahman Ibn Yusuf"
100. Serdar, Murat. "Hıristiyanlık ve İslâm'da Meleklerin Varlık ve Kısımları." Bilimname 2009.2 (2009). p. 156
101. Serdar, Murat. "Hıristiyanlık ve İslâm'da Meleklerin Varlık ve Kısımları." Bilimname 2009.2 (2009).
102. Quran 40:7
103. Blair, Sheila (1991). Images of Paradise in Islamic Art. Dartmouth College: Hood Museum of Art. p. 36.
104. Ali, Mualana Muhammad. The Holy Qur'an. pp. 149–150.
105. "The Wonders of Creation". www.wdl.org. 1750. Retrieved 2019-03-09.
106. Gruber, Christiane J. (2008). The Timurid "Book of Ascension" (Micrajnama): A Study of the Text and Image in a Pan-Asian Context. Patrimonia. p. 254
107. Ammi Nur Baits. "How Many Angels are?". konsultasisyariah.com (in Arabic and Indonesian). yufid.org. Retrieved 27 March 2022. (HR. Ahmad 21516, Turmudzi 2312, Abdurrazaq in Mushanaf 17934. This hadith is rated as hasan lighairihi by Shuaib Al-Arnauth).
108. vol 6 تحفة الأحوذي بشرح جامع الترمذي [Tafseed Al - Ahwadi Explaining Jami at-Tirmidhi vol 6] (Hadith -- Criticism, interpretation, etc) (in Arabic). Maktabah al-Ashrafiyah. 1990. p. 695. Retrieved 27 March 2022. Interpretation of tirmidhi Hadith: إِنِّي أَرَى مَا لَا تَرَوْنَ، وَأَسْمَعُ مَا لَا تَسْمَعُونَ أَطَّتِ السَّمَاءُ، وَحُقَّ لَهَا أَنْ تَئِطَّ مَا فِيهَا مَوْضِعُ أَرْبَعِ أَصَابِعَ إِلَّا وَمَلَكٌ وَاضِعٌ جَبْهَتَهُ سَاجِدًا لِلَّهِ، وَاللَّهِ لَوْ تَعْلَمُونَ مَا أَعْلَمُ لَضَحِكْتُمْ قَلِيلًا وَلَبَكَيْتُمْ كَثِيرًا
109. Gaudefroy-Demombynes, M. (2013). Muslim Institutions. Vereinigtes Königreich: Taylor & Francis. p. 49
110. Webb, Gisela (2006). "Gabriel". In McAuliffe, Jane Dammen (ed.). Encyclopaedia of the Qurʾān. Vol. II. Leiden: Brill Publishers. doi:10.1163/1875-3922_q3_EQCOM_00071. ISBN 978-90-04-14743-0.
111. Reynolds, Gabriel Said (2014). "Gabriel". In Fleet, Kate; Krämer, Gudrun; Matringe, Denis; Nawas, John; Rowson, Everett K. (eds.). Encyclopaedia of Islam, THREE. Vol. 3. Leiden: Brill Publishers. doi:10.1163/1573-3912_ei3_COM_27359. ISBN 978-90-04-26962-0. ISSN 1873-9830.
112. Pedersen, Jan (1965). "D̲j̲abrāʾīl". In Bosworth, C. E.; van Donzel, E. J.; Heinrichs, W. P.; Lewis, B.; Pellat, Ch.; Schacht, J. (eds.). Encyclopaedia of Islam, Second Edition. Vol. 2. Leiden: Brill Publishers. doi:10.1163/1573-3912_islam_SIM_1903. ISBN 978-90-04-16121-4.
113. Luxenberg, Christoph. 2007. The Syro-Aramaic Reading of the Koran: A Contribution to the Decoding of the Language of the Koran. Verlag Hans Schiler. ISBN 978-3-89930-088-8 p. 39
114. Stephen Burge Angels in Islam: Jalal al-Din al-Suyuti's al-Haba'ik fi Akhbar al-malik Routledge 2015 ISBN 978-1-136-50473-0 chapter 3
115. Islam Issa Milton in the Arab-Muslim World Taylor & Francis 2016 ISBN 978-1-317-09592-7 page 111
116. Quran 2:98
117. Matthew L.N. Wilkinson A Fresh Look at Islam in a Multi-Faith World: A Philosophy for Success Through Education Routledge 2014 ISBN 978-1-317-59598-4 page 106
118. Syrinx von Hees Enzyklopädie als Spiegel des Weltbildes: Qazwīnīs Wunder der Schöpfung: eine Naturkunde des 13. Jahrhunderts Otto Harrassowitz Verlag 2002 ISBN 978-3-447-04511-7 page 320 (in German)
119. Sophy Burnham A Book of Angels: Reflections on Angels Past and Present, and True Stories of How They Touch Our Lives Penguin 2011 ISBN 978-1-101-48647-4
120. Aris Munandar (2011). "Benarkah Israfil Nama Malaikat Peniup Sangkakala?". Ustadz Aris (in Indonesian). Retrieved 3 March 2022.
121. Muhammad ibn al-Uthaymeen (1994). Majmūʻ fatāwá wa-rasāʼil Faḍīlat al-Shaykh Muḥammad ibn Ṣāliḥ al-ʻUthaymīn fatāwá al-ʻaqīdah · Volume 8 (Fatwas, Hanbalites, Islam -- Doctrines, Islamic law -- Interpretation and construction) (in Arabic). Dār al- Thurayyā lil-Nashr. Retrieved 3 March 2022.
122. Mustafa bin Kamal Al-Din Al-Bakri (2013). الضياء الشمسي على الفتح القدسي شرح ورد السحر للبكري 1-2 ج2 [Solar illumination on the divine conquest] (Religion / Islam / Theology) (in Arabic). Dar Al Kotob Al Ilmiyah. p. 132. Retrieved 3 March 2022. Al-Habaa-ik fii Akhbaaril Malaa'ik
123. Syrinx von Hees Enzyklopädie als Spiegel des Weltbildes: Qazwīnīs Wunder der Schöpfung: eine Naturkunde des 13. Jahrhunderts Otto Harrassowitz Verlag 2002 ISBN 978-3-447-04511-7 page 331 (in German)
124. Juan Eduardo Campo Encyclopedia of Islam Infobase Publishing, 2009 ISBN 978-1-438-12696-8 page 42
125. Riḍāʾ Allāh ibn Muḥammad Idrīs Mubārakfūrī · (1998). كتاب العظمة (in Arabic). the University of Michigan. p. 808. Retrieved 24 December 2023. عن علقمة بن مرثد ( ۲ ) ، عن ابن سابط ( ۳ ) ، قال : يدبر الأمور أربعة : جبريل وميكائيل وإسرافيل وملك [ ١/٦٤ ] الموت / صلى الله على نبينا وعليهم
126. Ammi Nur Baits (Mar 1, 2018). "Mengenal Malaikat Mikail". konsultasisyariah.com (in Indonesian). Yayasan Yufid Network. Retrieved 24 December 2023. Ada 4 malaikat yang mengatur urusan: Jibril, Mikail, Israfil dan Malaikat maut – semoga shalawat dan salam tercurah untuk nabi kita dan mereka – Jibril mengatur angin dan pasukan, Mikail mengatur hujan dan pepohonan, malaikat maut yang mencabut nyawa, dan Israfil menyampaikan kepada mereka apa yang diperintahkan kepada mereka. (HR. Abu Syaikh al-Ashbahani dalam al-Adzamah, no. 294. Hadis ini adalah hadis Maqthu', karena Abdurrahman bin Sabith adalah seorang tabi'in).
127. Ibn Abi Al-Ezz. شرح العقيدة الطحاوية (in Arabic). p. 62. Retrieved 21 December 2023.
128. Muhammad ibn al-Uthaymin (2009-09-16). ibn Fawzi Al-Shamil, Sa'd (ed.). شرح العقيدة الواسطية لشيخ الإسلام ابن تيمية (in Arabic). Dar Ibn Al-Jawzi. p. 45.
129. Quran 79:1-2
130. Quran 82:11
131. Quran 13:10–11
132. Abdul-Rahman al-Sa'di; professor Shalih bin Abdullah bin Humaid from Riyadh Tafsir center; Imad Zuhair Hafidz from Markaz Ta'dhim Qur'an Medina; Wahbah al-Zuhayli; Muhammad Sulaiman Al-Asqar from Islamic University of Madinah (2016). "Surat al-Muddathir ayat 30". Tafsirweb (in Indonesian and Arabic). Islamic University of Madinah; Ministry of Religious Affairs (Indonesia); Ministry of Islamic Affairs, Dawah and Guidance. Retrieved 30 January 2022.
133. Abdul-Rahman al-Sa'di; professor Shalih bin Abdullah bin Humaid from Riyadh Tafsir center; Imad Zuhair Hafidz from Markaz Ta'dhim Qur'an Medina; Wahbah al-Zuhayli (2016). "Surat al-Muddathir ayat 29". Tafsirweb (in Indonesian and Arabic). Islamic University of Madinah; Ministry of Religious Affairs (Indonesia); Ministry of Islamic Affairs, Dawah and Guidance. Retrieved 30 January 2022.
134. Quran 51:4
135. Quran 37:2
136. Abduh Tuasikal, Muhammad (2009). "Ada Apa di Balik Petir?". Rumaysho (in Indonesian). Retrieved 26 February 2022. Al Khoroithi, Makarimil Akhlaq, Hadith Ali ibn Abi Talib; Ibn Taymiyyah, Majm al-Fatawa; al-Suyuti; Tafsir Jalalayn, Hasyiyah ash Shawi 1/31
137. Stephen Burge (2012). Angels in Islam Jalal Al-Din Al-Suyuti's Al-Haba'ik Fi Akhbar Al-mala'ik (ebook) (Religion / Islam / General, Social Science / Regional Studies, Angels -- Islam). Taylor & Francis. p. 186. ISBN 978-1-136-50474-7. Retrieved 26 February 2022. 257 Armad, al-Tirmidhc, al-Nasa'c, Ibn al-Mundhir, Ibn Abc latim, Abe 'l-Shaykh in al-'AVama, Ibn Mardawayh, Abe Nu'aym, in al-DalA'il, and al-kiya'in al-MukhtAra (Ibn 'Abbas)
138. Ibn Baz, Abd al Aziz. "ما يحسن بالمسلم قوله عند نزول المطر أو سماع الرعد؟" [What is good for a Muslim to say when it rains or when he hears thunder?; Fatwa number 13/85]. BinBaz.org (in Arabic). Retrieved 11 December 2021.
139. Abdullaah Al-Faqeeh (2003). "Hadeeth stating that thunder is angel Fatwa No: 335923". Islamweb.net. Fatwa center of Imam Mohammad Ibn Saud Islamic University, Yemen, and Mauritania Islamic educational institues. Retrieved 14 March 2022.
140. Hussein Abdul-Raof Theological Approaches to Qur'anic Exegesis: A Practical Comparative-Contrastive Analysis Routledge 2012 ISBN 978-1-136-45991-7 page 155
141. Into the Realm of Smokeless Fire (Qur'ān 55:14): A Critical Translation of Al-Damīrī's Article on the Jinn from Ḥayāt Al-Ḥayawān Al-Kubrā (Jinn). UMI. 1953. p. 64. Retrieved 12 April 2022.
142. Stephen Burge (2015). Angels in Islam: Jalal al-Din al-Suyuti's al-Haba'ik fi Akhbar al-malik. Routledge. p. 8. ISBN 978-1-136-50473-0.
143. Surah Al-Anfaal Ayah #09 Where ALLAH said, (Remember) when you asked help of your Lord, and he answered you, indeed, I will reinforce you with a thousand from the Angels, following one another. This Ayah affirms the statement of Ar-Rabi bin Anas in Tafsir ibn e kathir while explaining the Tafsir of Ayah no 12 of surah Al-Anfal where he said in the Aftermath of badr, the people used to recognize whomever the Angels killed from those whom they killed, by the wound over their necks, fingers, and toes because those parts had Mark as if they were branded by fire.
144. Sahih al-Bukhari,
145. Sahih al-Bukhari,
146. Sahih al-Tirmidhi In-book reference  : Book 10, Hadith 107 | English translation  : Vol. 2, Book 5, Hadith 1071
147. Jalal al-Din al-Suyuti (2021). Misteri Alam Malaikat (ebook) (in Indonesian). Pustaka Al-kautsar. p. 166. ISBN 978-979-592-951-2. Retrieved 9 August 2023. Quoting Amir al-Sha'bi
148. Muslim al-Atsariy (2007). "Malaikat Turun Dari Langit Karena Bacaan Al-Qur'an". At-Tabi'in. Qiyam At-Tabi'in Foundation (YAQITA). Retrieved 10 November 2023. "Sakinah hanya turun di dalam pembacaan Al-Qur'an saja, adapun pembacaan hadits, maka malaikat lain yang akan berkumpul. Dan tidak-lah sampai (riwayat) kepada kami tentang turunnya Sakinah kecuali di dalam pembacaan Al-Qur'an, dan ini tidak diqiyaskan (disamakan dengan pembacaan hadits atau lainnya). Adapun Sakinah adalah jenis khusus malaikat yang turun untuk mendengarkan Al-Qur'an" En= Sakinah only descends for the readers of the Koran, as for the reading of the hadith, other angels will gather. And none (exegesis) has come to us about the revelation of the Sakinah except in the reading of the Al-Qur'an, and this cannot be analogized (qiyas). Sakinah is a special type of angel who descends to listen to the Koran.
     The commentary of Sahih Bukhari by Ibn Baaz
149. Hajjah Amina Adil (2012). "Ezra". Muhammad the Messenger of Islam: His life & prophecy. BookBaby. ISBN 978-1-618-42913-1.
150. Colby, Frederick S (2008). Narrating Muhammad's Night Journey: Tracing the Development of the Ibn 'Abbas Ascension Discourse. State University of New York Press. ISBN 978-0-7914-7518-8.
151. Josef von Hammer-Purgstall Die Geisterlehre der Moslimen Staatsdruckerei, 1852 digit. 22 July 2010 p. 8 (in German)
152. Carlson, Kathie; Flanagin, Michael N.; Martin, Kathleen; Martin, Mary E.; Mendelsohn, John; Rodgers, Priscilla Young; Ronnberg, Ami; Salman, Sherry; Wesley, Deborah A. (2010). Arm, Karen; Ueda, Kako; Thulin, Anne; Langerak, Allison; Kiley, Timothy Gus; Wolff, Mary (eds.). The Book of Symbols: Reflections on Archetypal Images. Köln: Taschen. p. 328. ISBN 978-3-8365-1448-4.
153. Vallance, Jeffrey. "#6". Hotel. Chapelle de Poulet. United Kingdom. Retrieved 2023-05-18.
154. Kelas 07 SMP Pendidikan Agama Islam dan Budi Pekerti Siswa 2017 (Islamic and Character Education for Grade 7 Junior High School 2017). Jakarta: Curriculum and Bookkeeping Center, Ministry of Education of Indonesia. 2017. p. 98. ISBN 978-602-282-912-6.
155. The Vision of Islam by Sachiko Murata & William Chittick pg 86-87
156. . July 25, 2011. Archived from the original on July 25, 2011.
157. Alfred Guillaume Ibn Ishaq's Sirat Rasul Allah
158. Brannon Wheeler Prophets in the Quran: An Introduction to the Quran and Muslim Exegesis A&C Black 2002 ISBN 978-0-826-44956-6 page 225